Getting the Job Done
Commentary
An older person walks across the stage of a smaller state university to receive a hard-earned advanced degree. It has taken years due to taking classes on again and off again course work alongside a full-time job and family to support. While families of other more traditional student graduates are taking pictures and have celebratory parties and extended family visiting to celebrate, not so for this recent graduate. The person turns in their rented graduation gown, and walks away alone, carrying the degree in hand in a leather-bound folder. The person’s family greets them in a car and they stop at a fast-food restaurant on the way home, as the new graduate must be back to work early the next morning. However, the advanced degree is earned. The job is done for higher education and there are no posts of this person on social media with emoji faces or symbols.
In the same community, a family calls a neighbor who happens to be an auto mechanic who is taking the holidays off for a rest. The family car makes strange sounds in the engine. They have to make a long trip to see relatives in the next state. So they call up their neighbor, the mechanic to take a look at their car. He identifies the problems, but says they will need parts to fix it. They are panicked! Store are closed already. The mechanic goes to his place of work, get the parts and works hastily on this car before any possible bad weather develops. The car is fixed. The family says a quick “Thank you,” then races out of town! The mechanic goes back into his house, and rests on his easy chair. He expects nothing else from the holiday but time to rest. On this day, he got the job done which was needed by the neighbors.
In this year of Mark’s Gospel, Jesus goes immediately Greek word “euthos” cited 42 to get the job done as the Messiah. At the end of the gospel, the final verse says, “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid” Mark 16:8.
All three texts point to people of faith getting the job done which God called them to do with little or no fanfare afterwards. In the year of St. Mark’s Gospel, the recurring theme is getting the job done then moving on.
1 Samuel 171:(1a, 4-11; 19-23), 32-49
In a time, era when biblical literacy is at an all-time low in the popular society, we do have a familiar biblical metaphor often mentioned. Sportscasters might describe a sports contest where a small, less known team is up against a giant powerhouse in the leagues as a “David and Goliath” battle. Today’s text is a scriptural base for such a metaphor. The small in size shepherd boy, who is the eighth child in the family of a little-known shepherd family is about to do battle with a 6-foot, 9-inch tall seasoned Philistine warrior named Goliath.
As a sermon, the text itself can be shared as a long story or narrative, which leads to a confrontation after 47 verses. Simply narrating the story with side comments such as “Here is a small, little-known group who takes on a well-known force.” For example, if movies are attractive to the congregation, the 1986 movie Hoosiers about a failed basketball coach leading a team from a small Indiana town into the state championship, could make a good parallel narrative to this text.
Regardless of where the preacher goes with this lengthy narrative, it is intended to answer theological questions which might be ask in any time era. Is there a living God in Israel, or our nation? Does this God give and power to faithful believers? Does the power of this Creator God respond to the power claims of Philistines of any age or time who claim superior authority?
About standing in the family lineage, scholars generally agree that the boy David was disrespected in his family as was Joseph among his brothers in Genesis 39. He was not being groomed for bigger and better opportunities either in the family or larger community. Are there people such as this in our congregations today? With that said, none of his well-trained solider brothers are willing to stand up to the threats of the Philistine named Goliath. Is there a person in any organization who will go out and do the distasteful job—simply because somebody has to do it?
As this relates to the opening illustration, King Saul does not know David’s name before he agrees to fight the Philistine, nor does the king or General Abner know David’s name after he slays the giant! David simply anonymously gets the job done and is probably told by the family to go back to the sheepfold. The main task of killing the Philistine is also to make the statement that Israel’s God of creation is the real rescuer, while the gods of the Philistines are false.
Total trust in God is demonstrated by David declining the military armor and weapons used by other soldiers. He simply takes five smooth stones as a defensive tool to place in the sling shot and knock the Philistine out.
The recurring message for this text is that God delivers God’s people as they trust in God. The calling is simply to move forward and get the job the done without expectations of immediate rewards, parades, and decorations. In fact, the person of faith who gets the job done may even fade into the woodwork here.
There are three levels dramatic tension throughout chapter 17. First, there is David and Philistines. Second, there David and King Saul. Third, there the Power of Israel’s God and the god of the Philistines. This could be made into a three-point sermon, or a sermon to elaborate on any of the points of tension. The David and Saul saga will carry on for many chapters to come. The Philistines are simply another pocket of resistance preventing Israel from have absolute rule over the land.
One fruitful path might be to examine which modern equivalent is there to the gods of the Philistines and that of the God of Israel? For example, is coming to America for the sake of more mammon a tempting false deity over the God of creation since Genesis 1?
One major outcome the preacher might want to underscore regardless of which preaching path is taken, is the God of Israel is a source of vitality, trustworthiness, and new life that no other god of the land could ever yield. [Source: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990)].
Psalm 9:9-20
In keeping with the above lesson, this psalm is a prayer of trustworthiness based on the past acts of God in the life of the believer. The psalmist anticipates God’s deliverance despite any foes who attack him. God remains the sovereign giver of life. God is the ultimate judge of both the righteous and the wicked. Personal prayer supplication toward God is a confidant reminder that will prove some level of safety and serenity amidst any conflicts with wicked powers. All evil forces, persons and nations carry a germ of self-destruction within themselves, which leads to their demise. This is helpful to know when people of faith feel vulnerable in difficult situations. It is not unreasonable to assume that this psalm piety informs David’s battle with the Philistine, Goliath in the above lesson.
It is also a call for God to be glorified among the nations. Other gods disappoint us before or at the time of calamity or death. The wicked will return to Sheol or the land of the dead, with their names forgotten. The faithful have already experienced a foretaste of the glory of the God of creation. The gates of death will never separate faithful believers from the God of creation. Meanwhile God continues to give refuge to the weary or afflicted. Enemies of the people of faith will not prevail. Such a prayer reminds people of faith to accomplish their tasks in life and move onto the chapter of their faith journey. [Sources” Craigie, Peter C., Word Biblical Commentary: Psalms 1-50, Waco, TX: Word Books, (1983); Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 1-72, (Downers Grove, IL: Inter Varsity Press, 1973); Weiser, Art, The Old Testament Library: Psalms, Louisville, KY: Westminster John Knox Press, 1962)].
2 Corinthians 6:1-13
Paul quotes Isaiah 49:8 as a reminder of the divine obligations people of faith are to function in their daily lives. He also provides an inventory of his own credentials as an apostle. His service to God is beyond reproach. In keeping with the opening illustration, Paul does not expect any material returns for his generous giving, as spiritual rewards now and into the next life are suffice.
In verses 4-10, the apostle sketches a brief account of lived faith in the world. He does not defend himself, only points to his endurance for the faith in the risen Christ. The implication is believers of all times should not be surprised if they experience “afflictions, hardships and calamities” (2 Corinthians 6:4).
There are some words Paul uses to describe his practices as an apostle which he recommends to believers to all times. One key word Paul uses here to characterize the Christian life is “purity.” It is not merely sexual caution, but the motive in people’s hearts shows the truth behind their actions. “Knowledge” is not merely intellectual, theological understanding of propositions, but a deeper understanding as to what God want believers to do with their lives. “Forbearance” is not to allow fools to distract us from our mission in life. All the above might be summarized with a Spirit to live beyond self-interests and selfish desires.
Paul is simply carrying on his ministry to get the job done. In fact, immediate rewards may be replaced by dishonor and accusations of being imposters (2 Corinthians 6:7-8). Paul still rejoices while appearing to have nothing to for all for which he has been abused. Paul invites the Corinthian believers to open their hearts and be as generous as he is, despite the lack of any immediate praise. Why? Because “As we work together with him, we urge you not to accept the grace of God in vain” (2 Corinthians 6:1).
An application of this text might be to observe that the true believer lives as if now is the acceptable time of salvation (not when we die and go to Heaven)! Contra to the James critique of “faith without works is dead” (James 2:17), in this letter of Paul calls for much sacrifice! Paul is modelling the generous giving spirit by sharing his credentials for the purpose of encouraging others to be as affectionate and have open hearts (2 Corinthians 6:12-13). Paul’s inner spirit moves him to do show outward love toward others, even in harsh circumstances—is the essential message here.
Few Christians were in the upper crust of Roman society. Yet, they still have the power of the Spirit of the risen Christ to live a passionate life for God. In modern days, what passion drives many people’s actions in our churches? What criticism and discomfort are Christians willing to tolerate to live out their passion for God? [Sources: Best, Ernest, Interpretation, A Bible Commentary for Teaching ad Preaching: Second Corinthians, (Louisville, KY: Westminster John Knox Press, 1987); Danker, Fredrick W., Augsburg Commentary on the New Testament: II Corinthians, (Minneapolis, MN: Augsburg Fortress Press, 1989)].
Mark 4:35-41
This is the first of the nature miracles in Mark’s Gospel. This section will conclude in Mark 6:45-52, with Jesus’ walking on water. Scholars point to the crossing of the crossing of the Red Sea narrative in Exodus, as well as the Jonah in the boat storm narrative are ready-made Old Testament (Hebrew Bible) parallels to this text. The sea is typically a place of chaos throughout scripture. As with other texts, the two questions the writer wants readers to consider is, “Who is Jesus and will you trust in him?” (Williamson, 101)
A quick three-point sermon might be, 1) Crisis—Great windstorm (v. 37). 2) The result of Jesus. Command—a great calm (v. 39). 3) The response of Jesus’ disciples—A great fear (v. 41). Only God has the power to command nature since the above cited texts in the Old Testament. The reader is to conclude that this Jesus does only what God can do (Culpepper, 154).
In Mark’s Gospel, the disciples never really understand who Jesus is. They see healing and miracles, but this does not translate into belief in him as Messiah. This incident is no exception to this pattern. What does it take to earn trust? Even if a person does many tasks, miracles or solves seemingly impossible problems, this still might not translate into belief. Like Jesus, here the person of faith must simply get the job done for the sake of internal rewards.
Jesus’ ability to sleep amidst the storms symbolizes perfect trust in God’s sustaining power that all believers should seek in their spiritual journey (Proverbs 3:24). His ability to “muzzle” the sea of chaos runs concurrently with the ability to rebuke demons elsewhere in the gospel (Mark 3:11-12.)
The disciples’ plea to Jesus is actually a complaint rather than a request. “Do you not care…” (4:38) might sound like a complaining child to a parent. This might raise the question of are complaints more effective at getting action than simple requests? In Mark’s case, the disciples are like an employee at a complaint department in any given organization. Some customers are never satisfied. Might this be a broader trend one observes after a pandemic or any bad economic trend in any area of the country. One simply has to get the job done—knowing there may be only more complaints in the future. This would shape and mold a particular form of discipleship, which anticipates more work and less rewards. Parents and people who work in organizations with limited resources might empathize with this view of Jesus’ deliverances throughout Mark’s Gospel. Also, are such work horses dying out with younger generations unwilling to accept such toil without immediate rewards?
Storms in this text have been understood as common hardships in life. Trust in the sufficiency of God’s power is desired outcome. This can occur on both a personal and community level. The crossing of the sea of Galilee in a boat has been interpreted by ancient church fathers such as Tertullian as a symbol for the church’s rougher journeys throughout history. Assurance that God will deliver the church through any trials from persecution to possible extinction is one desired outcome of reading and internalizing trust in Jesus in this text. The Lord who commands both the winds and storms, in whatever form they take, will go with people of faith in any time or age.
Galilee is a dividing body of water between traditional Jews and Gentiles in the region. The east side is where the Gentiles live and west is where the Jewish crowds are located. Jesus’ power to calm the sea transcends ethnic barriers. It is intended to show unity that the new kingdom will look like. What divisions serve as obstacles for people of faith today?
Another theme in this text is after Jesus calms the seas, one sees the pattern of fear being juxtaposed to faith. Twice the term “be still” is in Mark, here and 1:25 with the unclean spirits. Psalm 46:10 has “be still” in the text Martin Luther used to write his famous “A Mighty Fortress” Hymn. What does it mean to “be still?” When is it appropriate to take time out to “be still?” Possibly heated meetings in family and church are times to “be still.”
Also are there legitimate times to be afraid and have real fear? While Jesus continues to muzzle and confront demons in Mark, what sorts of credentials might it take to lay people’s fears at rest in public places where shootings have occurred in the past? What assurances are needed for a family of a patient to agree to a risky surgery? Possibly there comes a point where one has taken all precautionary measures which are necessary and there are uncertainties or variables which simply require faith.
An example might be pastor is with a family whose loved one has undergone extensive heart surgery at an older age. The risks were already known, however the family decided to go ahead with the surgery. When the surgeon reports to the family, with a message that it seems to have worked well—the surgeon points to the family pastor to say, it is now a matter of faith in your God. Is this another example where technology has its limits?
Jesus got the job done. The disciples are in “awe” but unconvinced that he is the Messiah. Are we willing to get the job done with these sorts of results today? [Sources: Culpepper, Alan R. Smyth and Helwys Bible Commentary: Mark, (Macon, GA: Smyth and Helwys Publishing, 2007); Williamson, Lamar, Interpretation, A Commentary for Teaching and Preaching: Mark, (Louisville, KY: Westminster John Knox Press, 1983)].
Application
What sort of chaos disorients people of faith today? Many churches worry about finances and the future of their congregations as they see aging committed membership while younger people are opting to join the growing “none and done” groups. Possibly the church needs to revisit which trips across which seas are they called to cross. Which storms are they called to encounter? For the people of Israel, the Exodus Red Sea crossing pointed to liberation from Egyptian bondage. For Jonah, he was running away from God’s calling or mission to preach to the people of Nineveh. Are we fleeing from Nineveh as a Body of Christ or seeking some form of liberation from bondage? Would leaving a church building be a form of “exodus crossing of the Red Sea?” On the other hand, is ignoring the needy in any community a form of Jonah fleeing away from Nineveh?
Alternative Application
If you had to take a long journey, would you prefer travelling by sea, air or seeking automotive travel? Each has their risks.
In the same community, a family calls a neighbor who happens to be an auto mechanic who is taking the holidays off for a rest. The family car makes strange sounds in the engine. They have to make a long trip to see relatives in the next state. So they call up their neighbor, the mechanic to take a look at their car. He identifies the problems, but says they will need parts to fix it. They are panicked! Store are closed already. The mechanic goes to his place of work, get the parts and works hastily on this car before any possible bad weather develops. The car is fixed. The family says a quick “Thank you,” then races out of town! The mechanic goes back into his house, and rests on his easy chair. He expects nothing else from the holiday but time to rest. On this day, he got the job done which was needed by the neighbors.
In this year of Mark’s Gospel, Jesus goes immediately Greek word “euthos” cited 42 to get the job done as the Messiah. At the end of the gospel, the final verse says, “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid” Mark 16:8.
All three texts point to people of faith getting the job done which God called them to do with little or no fanfare afterwards. In the year of St. Mark’s Gospel, the recurring theme is getting the job done then moving on.
1 Samuel 171:(1a, 4-11; 19-23), 32-49
In a time, era when biblical literacy is at an all-time low in the popular society, we do have a familiar biblical metaphor often mentioned. Sportscasters might describe a sports contest where a small, less known team is up against a giant powerhouse in the leagues as a “David and Goliath” battle. Today’s text is a scriptural base for such a metaphor. The small in size shepherd boy, who is the eighth child in the family of a little-known shepherd family is about to do battle with a 6-foot, 9-inch tall seasoned Philistine warrior named Goliath.
As a sermon, the text itself can be shared as a long story or narrative, which leads to a confrontation after 47 verses. Simply narrating the story with side comments such as “Here is a small, little-known group who takes on a well-known force.” For example, if movies are attractive to the congregation, the 1986 movie Hoosiers about a failed basketball coach leading a team from a small Indiana town into the state championship, could make a good parallel narrative to this text.
Regardless of where the preacher goes with this lengthy narrative, it is intended to answer theological questions which might be ask in any time era. Is there a living God in Israel, or our nation? Does this God give and power to faithful believers? Does the power of this Creator God respond to the power claims of Philistines of any age or time who claim superior authority?
About standing in the family lineage, scholars generally agree that the boy David was disrespected in his family as was Joseph among his brothers in Genesis 39. He was not being groomed for bigger and better opportunities either in the family or larger community. Are there people such as this in our congregations today? With that said, none of his well-trained solider brothers are willing to stand up to the threats of the Philistine named Goliath. Is there a person in any organization who will go out and do the distasteful job—simply because somebody has to do it?
As this relates to the opening illustration, King Saul does not know David’s name before he agrees to fight the Philistine, nor does the king or General Abner know David’s name after he slays the giant! David simply anonymously gets the job done and is probably told by the family to go back to the sheepfold. The main task of killing the Philistine is also to make the statement that Israel’s God of creation is the real rescuer, while the gods of the Philistines are false.
Total trust in God is demonstrated by David declining the military armor and weapons used by other soldiers. He simply takes five smooth stones as a defensive tool to place in the sling shot and knock the Philistine out.
The recurring message for this text is that God delivers God’s people as they trust in God. The calling is simply to move forward and get the job the done without expectations of immediate rewards, parades, and decorations. In fact, the person of faith who gets the job done may even fade into the woodwork here.
There are three levels dramatic tension throughout chapter 17. First, there is David and Philistines. Second, there David and King Saul. Third, there the Power of Israel’s God and the god of the Philistines. This could be made into a three-point sermon, or a sermon to elaborate on any of the points of tension. The David and Saul saga will carry on for many chapters to come. The Philistines are simply another pocket of resistance preventing Israel from have absolute rule over the land.
One fruitful path might be to examine which modern equivalent is there to the gods of the Philistines and that of the God of Israel? For example, is coming to America for the sake of more mammon a tempting false deity over the God of creation since Genesis 1?
One major outcome the preacher might want to underscore regardless of which preaching path is taken, is the God of Israel is a source of vitality, trustworthiness, and new life that no other god of the land could ever yield. [Source: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990)].
Psalm 9:9-20
In keeping with the above lesson, this psalm is a prayer of trustworthiness based on the past acts of God in the life of the believer. The psalmist anticipates God’s deliverance despite any foes who attack him. God remains the sovereign giver of life. God is the ultimate judge of both the righteous and the wicked. Personal prayer supplication toward God is a confidant reminder that will prove some level of safety and serenity amidst any conflicts with wicked powers. All evil forces, persons and nations carry a germ of self-destruction within themselves, which leads to their demise. This is helpful to know when people of faith feel vulnerable in difficult situations. It is not unreasonable to assume that this psalm piety informs David’s battle with the Philistine, Goliath in the above lesson.
It is also a call for God to be glorified among the nations. Other gods disappoint us before or at the time of calamity or death. The wicked will return to Sheol or the land of the dead, with their names forgotten. The faithful have already experienced a foretaste of the glory of the God of creation. The gates of death will never separate faithful believers from the God of creation. Meanwhile God continues to give refuge to the weary or afflicted. Enemies of the people of faith will not prevail. Such a prayer reminds people of faith to accomplish their tasks in life and move onto the chapter of their faith journey. [Sources” Craigie, Peter C., Word Biblical Commentary: Psalms 1-50, Waco, TX: Word Books, (1983); Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 1-72, (Downers Grove, IL: Inter Varsity Press, 1973); Weiser, Art, The Old Testament Library: Psalms, Louisville, KY: Westminster John Knox Press, 1962)].
2 Corinthians 6:1-13
Paul quotes Isaiah 49:8 as a reminder of the divine obligations people of faith are to function in their daily lives. He also provides an inventory of his own credentials as an apostle. His service to God is beyond reproach. In keeping with the opening illustration, Paul does not expect any material returns for his generous giving, as spiritual rewards now and into the next life are suffice.
In verses 4-10, the apostle sketches a brief account of lived faith in the world. He does not defend himself, only points to his endurance for the faith in the risen Christ. The implication is believers of all times should not be surprised if they experience “afflictions, hardships and calamities” (2 Corinthians 6:4).
There are some words Paul uses to describe his practices as an apostle which he recommends to believers to all times. One key word Paul uses here to characterize the Christian life is “purity.” It is not merely sexual caution, but the motive in people’s hearts shows the truth behind their actions. “Knowledge” is not merely intellectual, theological understanding of propositions, but a deeper understanding as to what God want believers to do with their lives. “Forbearance” is not to allow fools to distract us from our mission in life. All the above might be summarized with a Spirit to live beyond self-interests and selfish desires.
Paul is simply carrying on his ministry to get the job done. In fact, immediate rewards may be replaced by dishonor and accusations of being imposters (2 Corinthians 6:7-8). Paul still rejoices while appearing to have nothing to for all for which he has been abused. Paul invites the Corinthian believers to open their hearts and be as generous as he is, despite the lack of any immediate praise. Why? Because “As we work together with him, we urge you not to accept the grace of God in vain” (2 Corinthians 6:1).
An application of this text might be to observe that the true believer lives as if now is the acceptable time of salvation (not when we die and go to Heaven)! Contra to the James critique of “faith without works is dead” (James 2:17), in this letter of Paul calls for much sacrifice! Paul is modelling the generous giving spirit by sharing his credentials for the purpose of encouraging others to be as affectionate and have open hearts (2 Corinthians 6:12-13). Paul’s inner spirit moves him to do show outward love toward others, even in harsh circumstances—is the essential message here.
Few Christians were in the upper crust of Roman society. Yet, they still have the power of the Spirit of the risen Christ to live a passionate life for God. In modern days, what passion drives many people’s actions in our churches? What criticism and discomfort are Christians willing to tolerate to live out their passion for God? [Sources: Best, Ernest, Interpretation, A Bible Commentary for Teaching ad Preaching: Second Corinthians, (Louisville, KY: Westminster John Knox Press, 1987); Danker, Fredrick W., Augsburg Commentary on the New Testament: II Corinthians, (Minneapolis, MN: Augsburg Fortress Press, 1989)].
Mark 4:35-41
This is the first of the nature miracles in Mark’s Gospel. This section will conclude in Mark 6:45-52, with Jesus’ walking on water. Scholars point to the crossing of the crossing of the Red Sea narrative in Exodus, as well as the Jonah in the boat storm narrative are ready-made Old Testament (Hebrew Bible) parallels to this text. The sea is typically a place of chaos throughout scripture. As with other texts, the two questions the writer wants readers to consider is, “Who is Jesus and will you trust in him?” (Williamson, 101)
A quick three-point sermon might be, 1) Crisis—Great windstorm (v. 37). 2) The result of Jesus. Command—a great calm (v. 39). 3) The response of Jesus’ disciples—A great fear (v. 41). Only God has the power to command nature since the above cited texts in the Old Testament. The reader is to conclude that this Jesus does only what God can do (Culpepper, 154).
In Mark’s Gospel, the disciples never really understand who Jesus is. They see healing and miracles, but this does not translate into belief in him as Messiah. This incident is no exception to this pattern. What does it take to earn trust? Even if a person does many tasks, miracles or solves seemingly impossible problems, this still might not translate into belief. Like Jesus, here the person of faith must simply get the job done for the sake of internal rewards.
Jesus’ ability to sleep amidst the storms symbolizes perfect trust in God’s sustaining power that all believers should seek in their spiritual journey (Proverbs 3:24). His ability to “muzzle” the sea of chaos runs concurrently with the ability to rebuke demons elsewhere in the gospel (Mark 3:11-12.)
The disciples’ plea to Jesus is actually a complaint rather than a request. “Do you not care…” (4:38) might sound like a complaining child to a parent. This might raise the question of are complaints more effective at getting action than simple requests? In Mark’s case, the disciples are like an employee at a complaint department in any given organization. Some customers are never satisfied. Might this be a broader trend one observes after a pandemic or any bad economic trend in any area of the country. One simply has to get the job done—knowing there may be only more complaints in the future. This would shape and mold a particular form of discipleship, which anticipates more work and less rewards. Parents and people who work in organizations with limited resources might empathize with this view of Jesus’ deliverances throughout Mark’s Gospel. Also, are such work horses dying out with younger generations unwilling to accept such toil without immediate rewards?
Storms in this text have been understood as common hardships in life. Trust in the sufficiency of God’s power is desired outcome. This can occur on both a personal and community level. The crossing of the sea of Galilee in a boat has been interpreted by ancient church fathers such as Tertullian as a symbol for the church’s rougher journeys throughout history. Assurance that God will deliver the church through any trials from persecution to possible extinction is one desired outcome of reading and internalizing trust in Jesus in this text. The Lord who commands both the winds and storms, in whatever form they take, will go with people of faith in any time or age.
Galilee is a dividing body of water between traditional Jews and Gentiles in the region. The east side is where the Gentiles live and west is where the Jewish crowds are located. Jesus’ power to calm the sea transcends ethnic barriers. It is intended to show unity that the new kingdom will look like. What divisions serve as obstacles for people of faith today?
Another theme in this text is after Jesus calms the seas, one sees the pattern of fear being juxtaposed to faith. Twice the term “be still” is in Mark, here and 1:25 with the unclean spirits. Psalm 46:10 has “be still” in the text Martin Luther used to write his famous “A Mighty Fortress” Hymn. What does it mean to “be still?” When is it appropriate to take time out to “be still?” Possibly heated meetings in family and church are times to “be still.”
Also are there legitimate times to be afraid and have real fear? While Jesus continues to muzzle and confront demons in Mark, what sorts of credentials might it take to lay people’s fears at rest in public places where shootings have occurred in the past? What assurances are needed for a family of a patient to agree to a risky surgery? Possibly there comes a point where one has taken all precautionary measures which are necessary and there are uncertainties or variables which simply require faith.
An example might be pastor is with a family whose loved one has undergone extensive heart surgery at an older age. The risks were already known, however the family decided to go ahead with the surgery. When the surgeon reports to the family, with a message that it seems to have worked well—the surgeon points to the family pastor to say, it is now a matter of faith in your God. Is this another example where technology has its limits?
Jesus got the job done. The disciples are in “awe” but unconvinced that he is the Messiah. Are we willing to get the job done with these sorts of results today? [Sources: Culpepper, Alan R. Smyth and Helwys Bible Commentary: Mark, (Macon, GA: Smyth and Helwys Publishing, 2007); Williamson, Lamar, Interpretation, A Commentary for Teaching and Preaching: Mark, (Louisville, KY: Westminster John Knox Press, 1983)].
Application
What sort of chaos disorients people of faith today? Many churches worry about finances and the future of their congregations as they see aging committed membership while younger people are opting to join the growing “none and done” groups. Possibly the church needs to revisit which trips across which seas are they called to cross. Which storms are they called to encounter? For the people of Israel, the Exodus Red Sea crossing pointed to liberation from Egyptian bondage. For Jonah, he was running away from God’s calling or mission to preach to the people of Nineveh. Are we fleeing from Nineveh as a Body of Christ or seeking some form of liberation from bondage? Would leaving a church building be a form of “exodus crossing of the Red Sea?” On the other hand, is ignoring the needy in any community a form of Jonah fleeing away from Nineveh?
Alternative Application
If you had to take a long journey, would you prefer travelling by sea, air or seeking automotive travel? Each has their risks.
